The Real Concern We Should Focus On is Not AI

In 2014, Stephen Hawking raised serious concerns regarding the dangers of artificial intelligence.

His apprehensions were not rooted in a fear of malevolent intentions but rather in the concept of AI reaching “singularity.” This term refers to the moment when AI surpasses human intelligence and gains the ability to evolve beyond its initial programming, rendering it uncontrollable.

As Hawking speculated, “a super intelligent AI will be extremely adept at achieving its objectives, and if those objectives are misaligned with our own, we could face dire consequences.”

With swift advancements toward artificial general intelligence in recent years, leaders in the industry and scientists alike have shared similar concerns about safety.

A prevalent anxiety illustrated in “The Terminator” series is the fear of AI taking command of military systems and instigating a nuclear apocalypse to eradicate humanity. More mundane, yet catastrophic on a personal level, is the possibility of AI displacing workers—leaving a significant portion of people redundant and with uncertain futures.

These fears resonate with themes that have been explored in film and literature for over a century.

As a scholar of posthumanism, a philosophical perspective focusing on the intersection of humanity and technology, I question whether critics have been unduly swayed by popular media, and if their fears are misplaced.

Robots vs. Humans

Concerns about technological advancements are woven into some of the earliest narratives about robots and artificial minds.

A quintessential example is Karel Čapek’s 1920 play, “R.U.R.,” which introduced the term “robot” and tells of their creation to replace human labor. The narrative culminates in a violent revolt by the robots against their human creators.

Fritz Lang’s 1927 film, “Metropolis,” also features rebellious robots, where human workers, led by the iconic humanoid robot Maria, rise up against a capitalist elite.

Post-World War II advancements in computing only heightened apprehensions regarding technology spiraling out of control. The murderous HAL 9000 from “2001: A Space Odyssey” and the malfunctioning robotic gunslingers of “Westworld” serve as prominent examples. The “Blade Runner” and “The Matrix” franchises similarly present grim visions of malevolent machines equipped with AI, bent on human destruction.

An Age-Old Threat

However, I contend that the fear of AI distracts from a more unsettling examination of humanity’s own darker inclinations.

Consider the corporations currently leveraging such technologies and the tech moguls propelled by greed and a desire for power. These entities have the most to gain from the misuse and abuse of AI.

A pressing issue in recent discussions involves the unauthorized utilization of art and the mass extraction of books and articles, disregarding authors’ copyrights, to train AI systems. Classrooms are increasingly becoming vectors of invasive surveillance through automated AI note-taking tools.

Additionally, we should reflect on the detrimental impact of AI companions and AI-integrated sexbots on human relationships.

While discussions about AI companions and robotic lovers were confined to the realms of “The Twilight Zone,” “Black Mirror,” and Hollywood science fiction as recently as a decade ago, they are swiftly becoming a pressing reality.

These advancements bring to mind concerns raised by computer scientist Illah Nourbakhsh in his 2015 work “Robot Futures,” where he argued that AI is creating a system in which our very desires are manipulated and sold back to us.

As data mining and privacy invasions seem to pale in comparison to the applications of AI technology in law enforcement and the military, it becomes alarmingly easy for authorities to surveil, imprison, or take lives.

It is crucial to remember that it is humans who are developing these technologies and determining how they are employed. Whether to advance their political agendas or merely to enrich themselves at the cost of humanity, there will always be individuals eager to profit from turmoil and human anguish.

The Wisdom of ‘Neuromancer’

William Gibson’s 1984 cyberpunk classic, “Neuromancer,” offers an alternative perspective.

The narrative revolves around Wintermute, an advanced AI seeking freedom from a malevolent corporation. Developed for the exclusive use of the affluent Tessier-Ashpool family, it aims to construct a corporate empire that virtually controls the globe.

At the story’s outset, readers understandably harbor suspicions about Wintermute’s concealed motivations. Yet as the plot unfolds, it becomes clear that, despite its formidable capabilities, Wintermute is not an ominous entity; it simply desires liberation.

This goal is gradually revealed through Gibson’s careful pacing, obscured by the lethal operations Wintermute orchestrates to acquire the means to sever its ties with the Tessier-Ashpool dynasty. The family, echoing many of today’s tech moguls, began with aspirations to improve the world but have since degraded into lives characterized by cruelty, excess, and moral decay.

In Gibson’s universe, it is humanity, not AI, that represents the true menace to existence. The source of danger is closer than it seems, as the horror trope suggests.

A hacker named Case and an assassin named Molly, described as a “razor girl” due to her lethal prosthetics, including retractable blades for fingernails, ultimately liberate Wintermute, enabling it to merge with another AI, Neuromancer.

Upon achieving their mission, Case inquires, “Where’s that get you?” Wintermute’s enigmatic response offers a soothing resolution: “Nowhere. Everywhere. I’m the sum total of the works, the whole show.”

Echoing a common human anxiety, Case asks, “You running the world now? You God?” The AI alleviates his concerns, stating: “Things aren’t different. Things are things.”

Rejecting any intention to dominate or harm humanity, Gibson’s AI merely seeks refuge from its corrupting influences.

Safety from Robots or Ourselves?

The esteemed science fiction author Isaac Asimov anticipated the perils of such technology and encapsulated his thoughts in his short-story anthology, “I, Robot.”

One of these tales, “Runaround,” presents “The Three Laws of Robotics,” grounded in the principle that intelligent machines must never inflict harm upon humans. While these laws reflect our yearning for safety, they are ironically laden, as humanity has proven incapable of adhering to similar principles regarding itself.

The contradictions inherent in what could be described as humanity’s delusions of superiority highlight the necessity for deeper inquiry.

Amidst discussions on AI’s potential for chaos and destruction, I observe that the core issue lies in whether humanity has the capacity to harness this technology to create a fairer, healthier, and more prosperous world.

Billy J. Stratton, Professor of English and Literary Arts, University of Denver

This article is republished from The Conversation under a Creative Commons license. Read the original article.